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Matthew Henry's Commentary on the Whole Bible - Old Testament
Jeremiah 7 (Chapter VII Study)
Jeremiah Exposition: Index | Introduction to the book of Jeremiah | Jeremiah 1 | Jeremiah 2 | Jeremiah 3 | Jeremiah 4 | Jeremiah 5 | Jeremiah 6 | Jeremiah 7 | Jeremiah 8 | Jeremiah 9 | Jeremiah 10 | Jeremiah 11 | Jeremiah 12 | Jeremiah 13 | Jeremiah 14 | Jeremiah 15 | Jeremiah 16 | Jeremiah 17 | Jeremiah 18 | Jeremiah 19 | Jeremiah 20 | Jeremiah 21 | Jeremiah 22 | Jeremiah 23 | Jeremiah 24 | Jeremiah 25 | Jeremiah 26 | Jeremiah 27 | Jeremiah 28 | Jeremiah 29 | Jeremiah 30 | Jeremiah 31 | Jeremiah 32 | Jeremiah 33 | Jeremiah 34 | Jeremiah 35 | Jeremiah 36 | Jeremiah 37 | Jeremiah 38 | Jeremiah 39 | Jeremiah 40 | Jeremiah 41 | Jeremiah 42 | Jeremiah 43 | Jeremiah 44 | Jeremiah 45 | Jeremiah 46 | Jeremiah 47 | Jeremiah 48 | Jeremiah 49 | Jeremiah 50 | Jeremiah 51 | Jeremiah 52
Jeremiah full text: Jeremiah 1 | Jeremiah 2 | Jeremiah 3 | Jeremiah 4 | Jeremiah 5 | Jeremiah 6 | Jeremiah 7 | Jeremiah 8 | Jeremiah 9 | Jeremiah 10 | Jeremiah 11 | Jeremiah 12 | Jeremiah 13 | Jeremiah 14 | Jeremiah 15 | Jeremiah 16 | Jeremiah 17 | Jeremiah 18 | Jeremiah 19 | Jeremiah 20 | Jeremiah 21 | Jeremiah 22 | Jeremiah 23 | Jeremiah 24 | Jeremiah 25 | Jeremiah 26 | Jeremiah 27 | Jeremiah 28 | Jeremiah 29 | Jeremiah 30 | Jeremiah 31 | Jeremiah 32 | Jeremiah 33 | Jeremiah 34 | Jeremiah 35 | Jeremiah 36 | Jeremiah 37 | Jeremiah 38 | Jeremiah 39 | Jeremiah 40 | Jeremiah 41 | Jeremiah 42 | Jeremiah 43 | Jeremiah 44 | Jeremiah 45 | Jeremiah 46 | Jeremiah 47 | Jeremiah 48 | Jeremiah 49 | Jeremiah 50 | Jeremiah 51 | Jeremiah 52
The prophet having in God's name reproved the people for their sins, and given them warning of the judgments of God that were coming upon them, in this chapter prosecutes the same intention for their humiliation and awakening. I. He shows them the invalidity of the plea they so much relied on, that they had the temple of God among them and constantly attended the service of it, and endeavours to take them off from their confidence in their external privileges and performances, ver. 1-11. II. He reminds them of the desolations of Shiloh, and foretels that such should be the desolations of Jerusalem, ver. 12-16. III. He represents to the prophet their abominable idolatries, for which he was thus incensed against them, ver. 17-20. IV. He sets before the people that fundamental maxim of religion that "to obey is better than sacrifice" (1 Sam. xv. 22), and that God would not accept the sacrifices of those that obstinately persisted in disobedience, ver. 21-28. V. He threatens to lay the land utterly waste for their idolatry and impiety, and to multiply their slain as they had multiplied their sin, ver. 29-34.
A Call of Repentance. (b. c. 606.)
1 The word that came to Jeremiah from the Lord, saying, 2 Stand in the gate of the Lord's house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. 3 Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. 4 Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. 5 For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; 6 If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: 7 Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. 8 Behold, ye trust in lying words, that cannot profit. 9 Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; 10 And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? 11 Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord. 12 But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. 13 And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; 14 Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. 15 And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.
These verses begin another sermon, which is continued in this and the two following chapters, much to the same effect with those before, to reason them to repentance. Observe,
St-Takla.org Image: Jeremiah stands in the gate of the Lord's house (Jeremiah 7:1-2)
صورة في موقع الأنبا تكلا: ارميا يدخل إلى الهيكل (ارميا 7: 1-2)
I. The orders given to the prophet to preach this sermon; for he had not only a general commission, but particular directions and instructions for every message he delivered. This was a word that came to him from the Lord, v. 1. We are not told when this sermon was to be preached; but are told, 1. Where it must be preached—in the gate of the Lord's house, through which they entered into the outer court, or the court of the people. It would affront the priests, and expose the prophet to their rage, to have such a message as this delivered within their precincts; but the prophet must not fear the face of man, he cannot be faithful to his God if he do. 2. To whom it must be preached—to the men of Judah, that enter in at these gates to worship the Lord; probably it was at one of three feasts, when all the males from all parts of the country were to appear before the Lord in the courts of his house, and not to appear empty: then he had many together to preach to, and that was the most seasonable time to admonish them not to trust to their privileges. Note, (1.) Even those that profess religion have need to be preached to as well as those that are without. (2.) It is desirable to have opportunity of preaching to many together. Wisdom chooses to cry in the chief place of concourse, and, as Jeremiah here, in the opening of the gates, the temple-gates. (3.) When we are going to worship God we have need to be admonished to worship him in the spirit, and to have no confidence in the flesh, Phil. iii. 3.
II. The contents and scope of the sermon itself. It is delivered in the name of the Lord of hosts, the God of Israel, who commands the world, but covenants with his people. As creatures we are bound to regard the Lord of hosts, as Christians the God of Israel; what he said to them he says to us, and it is much the same with that which John Baptist said to those whom he baptized (Matt. iii. 8, 9), Bring forth fruits meet for repentance; and think not to say within yourselves, We have Abraham to our father. The prophet here tells them,
1. What were the true words of God, which they might trust to. In short, they might depend upon it that if they would repent and reform their lives, and return to God in a way of duty, he would restore and confirm their peace, would redress their grievances, and return to them in a way of mercy (v. 3): Amend your ways and your doings. This implies that there had been much amiss in their ways and doings, many faults and errors. But it is a great instance of the favour of God to them that he gives them liberty to amend, shows them where and how they must amend, and promises to accept them upon their amendment: "I will cause you to dwell quietly and peaceably in this place, and a stop shall be put to that which threatens your expulsion." Reformation is the only way, and a sure way to ruin. He explains himself (v. 5-7), and tells them particularly,
(1.) What the amendment was which he expected from them. They must thoroughly amend; in making good, they must make good their ways and doings; they must reform with resolution, and it must be a universal, constant, preserving reformation—not partial, but entire—not hypocritical, but sincere—not wavering, but constant. They must make the tree good, and so make the fruit good, must amend their hearts and thoughts, and so amend their ways and doings. In particular, [1.] They must be honest and just in all their dealings. Those that had power in their hands must thoroughly execute judgment between a man and his neighbour, without partiality, and according as the merits of the cause appeared. They must not either in judgment or in contract oppress the stranger, the fatherless, or the widow, nor countenance or protect those that did oppress, nor refuse to do them justice when they sought for it. They must not shed innocent blood, and with it defile this place and the land wherein they dwelt. [2.] They must keep closely to the worship of the true God only: "Neither walk after other gods; do not hanker after them, nor hearken to those that would draw you into communion with idolaters; for it is, and will be, to your own hurt. Be not only so just to your God, but so wise for yourselves, as not to throw away your adorations upon those who are not able to help you, and thereby provoke him who is able to destroy you." Well, this is all that God insists upon.
St-Takla.org Image: My House is a House of Prayer (Isaiah 56:7; Jeremiah 7:11; Matthew 21:13; Mark 11:17), wooden sign in the garden - Queen of Apostles Church, Dublin, Ireland - Photograph by Michael Ghaly for St-Takla.org, May 24, 2017
صورة في موقع الأنبا تكلا: "بيتي بيت الصلاة يُدعى" (إشعياء 56: 7؛ إرميا 7: 11؛ متى 21: 13؛ مرقس 11: 17)، لوحة خشبية في حديقة الكنيسة - من صور كنيسة العذراء مريم ملكة الرسل، دبلن، أيرلندا - تصوير مايكل غالي لموقع الأنبا تكلاهيمانوت، 24 مايو 2017
(2.) He tells them what the establishment is which, upon this amendment, they may expect from him (v. 7): "Set about such a work of reformation as this with all speed, go through with it, and abide by it; and I will cause you to dwell in this place, this temple; it shall continue your place of resort and refuge, the place of your comfortable meeting with God and one another; and you shall dwell in the land that I gave to your fathers for ever and ever, and it shall never be turned out either from God's house or from your own." It is promised that they shall still enjoy their civil and sacred privileges, that they shall have a comfortable enjoyment of them: I will cause you to dwell here; and those dwell at ease to whom God gives a settlement. They shall enjoy it by covenant, by virtue of the grant made of it to their fathers, not by providence, but by promise. They shall continue in the enjoyment of it without eviction or molestation; they shall not be disturbed, much less dispossessed, for ever and ever; nothing but sin could throw them out. An everlasting inheritance in the heavenly Canaan is hereby secured to all that live in godliness and honesty. And the vulgar Latin reads a further privilege here, v. 3, 7. Habitabo vobiscum—I will dwell with you in this place; and we should find Canaan itself but an uncomfortable place to dwell in if God did not dwell with us there.
2. What were the lying words of their own hearts, which they must not trust to. He cautions them against this self-deceit (v. 4): "Trust no in lying words. You are told in what way, and upon what terms, you may be easy safe, and happy; now do not flatter yourselves with an opinion that you may be so on any other terms, or in any other way." Yet he charges them with this self-deceit arising from vanity (v. 8): "Behold, it is plain that you do trust in lying words, notwithstanding what is said to you; you trust in words that cannot profit; you rely upon a plea that will stand you in no stead." Those that slight the words of truth, which would profit them, take shelter in words of falsehood, which cannot profit them. Now these lying words were, "The temple of the Lord, the temple of the Lord, the temple of the Lord are these. These buildings, the courts, the holy place, and the holy of holies, are the temple of the Lord, built by his appointment, to his glory; here he resides, here he is worshipped, here we meet three times a year to pay our homage to him as our King in his palace." This they thought was security enough to them to keep God and his favours from leaving them, God and his judgments from breaking in upon them. When the prophets told them how sinful they were, and how miserable they were likely to be, still they appealed to the temple: "How can we be either so or so, as long as we have that holy happy place among us?" The prophet repeats it because they repeated it upon all occasions. It was the cant of the times; it was in their mouths upon all occasions. If they heard an awakening sermon, if any startling piece of news was brought to them, they lulled themselves asleep again with this, "We cannot but do well, for we have the temple of the Lord among us." Note, The privileges of a form of godliness are often the pride and confidence of those that are strangers and enemies to the power of it. It is common for those that are furthest from God to boast themselves most of their being near to the church. They are haughty because of the holy mountain (Zeph. iii. 11), as if God's mercy were so tied to them that they might defy his justice. Now to convince them what a frivolous plea this was, and what little stead it would stand them in,
(1.) He shows them the gross absurdity of it in itself. If they knew any thing either of the temple of the Lord or of the Lord of the temple, they must think that to plead that, either in excuse of their sin against God or in arrest of God's judgment against them, was the most ridiculous unreasonable thing that could be. [1.] God is a holy God; but this plea made him the patron of sin, of the worst of sins, which even the light of nature condemns, v. 9, 10. "What," says he, "will you steal, murder, and commit adultery, be guilty of the vilest immoralities, and which the common interest, as well as the common sense, of mankind witness against? Will you swear falsely, a crime which all nations (who with the belief of a God have had a veneration for an oath) have always had a horror of? Will you burn incense to Baal, a dunghill-deity, that sets up as a rival with the great Jehovah, and, not content with that, will you walk after other gods too, whom you know not, and by all these crimes put a daring affront upon God, both as the Lord of hosts and as the God of Israel? Will you exchange a God of whose power and goodness you have had such a long experience for gods of whose ability and willingness to help you you know nothing? And, when you have thus done the worst you can against God, will you brazen your faces so far as to come and stand before him in this house which is called by his name and in which his name is called upon—stand before him as servants waiting his commands, as supplicants expecting his favour? Will you act in open rebellion against him, and yet herd among his subjects, among the best of them? By this, it should seem, you think that either he does not discover or does not dislike your wicked practices, to imagine either of which is to put the highest indignity possible upon him. It is as if you should say, We are delivered to do all these abominations." If they had not the front to say this, totidem verbis—in so many words, yet their actions spoke it aloud. They could not but own that God, even their own God, had many a time delivered them, and been a present help to them, when otherwise they must have perished. He, in delivering them, designed to reduce them to himself, and by his goodness to lead them to repentance; but they resolved to persist in their abominations notwithstanding. As soon as they were delivered (as of old in the days of the Judges) they did evil again in the sight of the Lord, which was in effect to say, in direct contradiction to the true intent and meaning of the providences which had affected them, that God had delivered them in order to put them again into a capacity of rebelling against him, by sacrificing the more profusely to their idols. Note, Those who continue in sin because grace has abounded, or that grace may abound, do in effect their idols. Note, Those who continue in sin because grace has abounded, or that grace may abound, do in effect make Christ the minister of sin. Some take it thus: "You present yourselves before God with your sacrifices and sin-offerings, and then say, We are delivered, we are discharged from our guilt, now it shall do us no hurt; when all this is but to blind the world, and stop the mouth of conscience, that you may, the more easily to yourselves and the more plausibly before others, do all these abominations." [2.] His temple was a holy place; but this plea made it a protection to the most unholy persons: "Has this house, which is called by my name and is a standing sign of God's kingdom of sin and Satan—has this become a den of robbers in your eyes? Do you think it was built to be not only a rendezvous of, but a refuge and shelter to, the vilest of malefactors?" No; though the horns of the altar were a sanctuary to him that slew a man unawares, yet they were not so to a wilful murderer, nor to one that did aught presumptuously, Exod. xxi. 14; 1 Kings ii. 29. Those that think to excuse themselves in unchristian practices with the Christian name, and sin the more boldly and securely because there is a sin-offering provided, do, in effect, make God's house of prayer a den of thieves, as the priests in Christ's time, Matt. xxi. 13. But could they thus impose upon God? No: Behold, I have seen it, saith the Lord, have seen the real iniquity through the counterfeit and dissembled piety. Note, Though men may deceive one another with the appearances of devotion, yet they cannot deceive God.
St-Takla.org Image: Jeremiah talks inside the Holy Altar (Jeremiah 7:3-16)
صورة في موقع الأنبا تكلا: ارميا يتكلم في الهيكل (ارميا 7: 3-16)
(2.) He shows them the insufficiency of this plea adjudged long since in the case of Shiloh. [1.] It is certain that Shiloh was ruined, though it had God's sanctuary in it, when by its wickedness it profaned that sanctuary (v. 12): Go you now to my place which was in Shiloh. It is probable that the ruins of that once flourishing city were yet remaining; they might, at least, read the history of it, which ought to affect them as if they saw the place. There God set his name at the first, there the tabernacle was set up when Israel first took possession of Canaan (John xviii. 1), and thither the tribes went up; but those that attended the service of the tabernacle there corrupted both themselves and others, and from them arose the wickedness of his people Israel; that fountain was poisoned, and sent forth malignant streams; and what came of it? No; God forsook it (Ps. lxxviii. 60), sent his ark into captivity, cut off the house of Eli that presided there; and it is very probable that the city was quite destroyed, for we never read any more of it but as a monument of divine vengeance upon holy places when they harbour wicked people. Note, God's judgments upon others, who have really revolted from God while they have kept up a profession of nearness to him, should be a warning to us not to trust in lying words. It is good to consult precedents, and make use of them. Remember Lot's wife; remember Shiloh and the seven churches of Asia; and know that the ark and candlestick are moveable things, Rev. ii. 5; Matt. xxi. 43. [2.] It is as certain that Shiloh's fate will be Jerusalem's doom if a speedy and sincere repentance prevent it not. First, Jerusalem was now as sinful as ever Shiloh was; that is proved by the unerring testimony of God himself against them (v. 13): "You have done all these works, you cannot deny it:" and they continued obstinate in their sin; that is proved by the testimony of God's return and repent, rising up early and speaking, as one in care, as one in earnest, as one who would lose no time in dealing with them, nay, who would take the fittest opportunity for speaking to them early in the morning, when, if ever, they were sober, and had their thoughts free and clear; but it was all in vain. God spoke, but they heard not, they heeded not, they never minded; he called them, but they answered not; they would not come at his call. Note, What God has spoken to us greatly aggravates what we have done against him. Secondly, Jerusalem shall shortly be as miserable as ever Shiloh was: Therefore I will do unto this house as I did to Shiloh, ruin it, and lay it waste, v. 14. Those that tread in the steps of the wickedness of those that went before them must expect to fall by the like judgments, for all these things happened to them for ensamples. The temple at Jerusalem, though ever so strongly built, if wickedness was found in it, would be as unable to keep its ground and as easily conquered as even the tabernacle in Shiloh was, when God's day of vengeance had come. "This house" (says God) "is called by my name, and therefore you may think that I should protect it; it is the house in which you trust, and you think that it will protect you; this land is the place, this city the place, which I gave to you and your fathers, and therefore you are secure of the continuance of it, and think that nothing can turn you out of it; but the men of Shiloh thus flattered themselves and did but deceive themselves." He quotes another precedent (v. 15), the ruin of the kingdom of the ten tribes, who were the seed of Abraham, and had the covenant of circumcision, and possessed the land which God gave to them and their fathers, and yet the idolatries threw them out and extirpated them: "And can you think but that the same evil courses will be as fatal to you?" Doubtless they will be so; for God is uniform and of a piece with himself in his judicial proceedings. It is a rule of justice, ut parium par sit ratio—that in similar cases the same judgment should proceed. "You have corrupted yourselves as your brethren the seed of Ephraim did, and have become their brethren in iniquity, and therefore I will cast you out of my sight, as I have cast them." The interpretation here given of the judgment makes it a terrible one indeed; the casting of them out of their land signified God's casting them out of his sight, as if he would never look upon them, never look after them, more. Whenever we are cast, it is well enough, if we be kept in the love of God; but, if we are thrown out of his favour, our case is miserable though we dwell in our own land. This threatening, that God would make this house like Shiloh, we shall meet with again, and find Jeremiah indicted for it, ch. xxvi. 6.
Punishment Predicted. (b. c. 606.)
16 Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. 17 Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? 18 The children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the queen of heaven, and to pour out drink offerings unto other gods, that they may provoke me to anger. 19 Do they provoke me to anger? saith the Lord: do they not provoke themselves to the confusion of their own faces? 20 Therefore thus saith the Lord God; Behold, mine anger and my fury shall be poured out upon this place, upon man, and upon beast, and upon the trees of the field, and upon the fruit of the ground; and it shall burn, and shall not be quenched.
God had shown them, in the foregoing verses, that the temple and the service of it, of which they boasted and in which they trusted, should not avail to prevent the judgment threatened. But there was another thing which might stand them in some stead, and which yet they had no value for, and that was the prophet's intercession for them; his prayers would do them more good than their own pleas: now here that support is taken from them; and their case is said indeed who have lost their interest in the prayers of God's ministers and people.
I. God here forbids the prophet to pray for them (v. 16): "The decree has gone forth, their ruin is resolved on, therefore pray not thou for this people, that is, pray not for the preventing of this judgment threatened; they have sinned unto death, and therefore pray not for their life, but for the life of their souls," 1 John v. 16. See here, 1. That God's prophets are praying men; Jeremiah foretold the destruction of Judah and Jerusalem, and yet prayed for their preservation, not knowing that the decree was absolute; and it is the will of God that we pray for the peace of Jerusalem. Even when we threaten sinners with damnation we must pray for their salvation, that they may turn and live. Jeremiah was hated, and persecuted, and reproached, by the children of his people, and yet he prayed for them; for it becomes us to render good for evil. 2. That God's praying prophets have a great interest in heaven, how little soever they have on earth. When God has determined to destroy this people, he bespeaks the prophet not to pray for them, because he would not have his prayers to lie (as prophets' prayers seldom did) unanswered, and you can find more about that here on st-takla.org on other commentaries and dictionary entries. God said to Moses, Let me alone, Exod. xxii. 10. 3. It is an ill omen to a people when God restrains the spirits of his ministers and people from praying for them, and gives them to see their case so desperate that they have no heart to speak a good word for them. 4. Those that will not regard good ministers' preaching cannot expect any benefit by their praying. If you will not hear us when we speak from God to you, God will not hear us when we speak to him for you.
II. He gives him a reason for this prohibition. Praying breath is too precious a thing to be lost and thrown away upon a people hardened in sin and marked for ruin.
1. They are resolved to persist in their rebellion against God, and will not be turned back by the prophet's preaching. For this he appeals to the prophet himself, and his own inspection and observation (v. 17): Seest thou not what they do openly and publicly, without either shame or fear, in the cities of Judah and in the streets of Jerusalem? This intimates both that the sin was evident and could not be denied and that the sinners were impudent and would not be reclaimed; they committed their wickedness even in the prophet's presence and under his eye; he saw what they did, and yet they did it, which was an affront to his office, and to him whose officer he was, and bade defiance to both. Now observe,
(1.) What the sin is with which they are here charged—it is idolatry, v. 18. Their idolatrous respects are paid to the queen of heaven, the moon, either in an image or in the original, or both. They worshipped it probably under the name of Ashtaroth, or some other of their goddesses, being in love with the brightness in which they saw the moon walk, and thinking themselves indebted to her for her benign influences or fearing her malignant ones, Job xxxi. 26. The worshipping of the moon was much in use among the heathen nations, ch. xliv. 17, 19. Some read it the frame or workmanship of heaven. The whole celestial globe with all its ornaments and powers was the object of their adoration. They worshipped the host of heaven, Acts vii. 42. The homage they should have paid to their Prince they paid to the statues that beautified the frontispiece of his palace; they worshipped the creatures instead of him that made them, the servants instead of him that commands them, and the gifts instead of him that gave them. With the queen of heaven they worshipped other gods, images of things not only in heaven above, but in earth beneath, and in the waters under the earth; for those that forsake the true God wander endlessly after false ones. To these deities of their own making they offer cakes for meat-offerings, and pour out drink-offerings, as if they had their meat and drink from them and were obliged to make to them their acknowledgments: and see how busy they are, and how every hand is employed in the service of these idols, according as they used to be employed in their domestic services. The children were sent to gather wood; the fathers kindled the fire to heat the oven, being of the poorer sort that could not afford to keep servants to do it, yet they would rather do it themselves than it should be undone; the women kneaded the dough with their own hands, for perhaps, though they had servants to do it, they took a pride in showing their zeal for their idols by doing it themselves. Let us be instructed, even by this bad example, in the service of our God. [1.] Let us honour him with our substance, as those that have our subsistence from him, and eat and drink to the glory of him from whom we have our meat and drink. [2.] Let us not decline the hardest services, nor disdain to stoop to the meanest, by which God may be honoured; for none shall kindle a fire on God's altar for nought. Let us think it an honour to be employed in any work for God. [3.] Let us bring up our children in the acts of devotion; let them, as they are capable, be employed in doing something towards the keeping up of religious exercises.
(2.) What is the direct tendency of this sin: "It is that they may provoke me to anger; they cannot design any thing else in it. But (v. 19) do they provoke me to anger? Is it because I am hard to be pleased, or easily provoked? Or am I to bear the blame of the resentment? No; it is their own doing; they may thank themselves, and they alone shall bear it." Is it against God that they provoke him to wrath? Is he the worse for it? Does it do him any real damage? No; is it not against themselves, to the confusion of their own faces? It is malice against God, but it is impotent malice; it cannot hurt him: nay, it is foolish malice; it will hurt themselves. They show their spite against God, but they do the spite to themselves. Canst thou think any other than that a people, thus desperately set upon their own ruin, should be abandoned?
2. God is resolved to proceed in his judgments against them, and will not be turned back by the prophet's prayers (v. 20): Thus saith the Lord God, and what he saith he will not unsay, nor can all the world gainsay it; hear it therefore, and tremble. "Behold, my anger and my fury shall be poured out upon this place, as the flood of waters was upon the old world or the shower of fire and brimstone upon Sodom; since they will anger me, let them see what will come of it." They shall soon find, (1.) That there is no escaping this deluge of fire, either by flying from it or fencing against it; it shall be poured out on this place, though it be a holy place, the Lord's house. It shall reach both man and beast, like the plagues of Egypt, and, like some of them, shall destroy the trees of the field and the fruit of the ground, which they had designed and prepared for Baal, and of which they had made cakes to the queen of heaven. (2.) There is no extinguishing it: It shall burn and shall not be quenched; prayers and tears shall then avail nothing. When his wrath is kindled but a little, much more when it is kindled to such a degree, there shall be no quenching it. God's wrath is that fire unquenchable which eternity itself will not see the period of. Depart, you cursed, into everlasting fire.
Obedience Better than Sacrifice. (b. c. 606.)
21 Thus saith the Lord of hosts, the God of Israel; Put your burnt offerings unto your sacrifices, and eat flesh. 22 For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices: 23 But this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you. 24 But they hearkened not, nor inclined their ear, but walked in the counsels and in the imagination of their evil heart, and went backward, and not forward. 25 Since the day that your fathers came forth out of the land of Egypt unto this day I have even sent unto you all my servants the prophets, daily rising up early and sending them: 26 Yet they hearkened not unto me, nor inclined their ear, but hardened their neck: they did worse than their fathers. 27 Therefore thou shalt speak all these words unto them; but they will not hearken to thee: thou shalt also call unto them; but they will not answer thee. 28 But thou shalt say unto them, This is a nation that obeyeth not the voice of the Lord their God, nor receiveth correction: truth is perished, and is cut off from their mouth.
God, having shown the people that the temple would not protect them while they polluted it with their wickedness, here shows them that their sacrifices would not atone for them, nor be accepted, while they went on in disobedience. See with what contempt he here speaks of their ceremonial service (v. 21). "Put your burnt-offerings to your sacrifices; go on in them as long as you please; add one sort of sacrifice to another; turn your burnt-offerings (which were to be wholly burnt to the honour of God) into peace-offerings" (which the offerer himself had a considerable share of), "that you may eat flesh, for that is all the good you are likely to have from your sacrifices, a good meal's meat or two; but expect not any other benefit by them while you live at this loose rate. Keep your sacrifices to yourselves" (so some understand it); "let them be served up at your own table, for they are no way acceptable at God's altars." For the opening of this,
I. He shows them that obedience was the only thing he required of them, v. 22, 23. He appeals to the original contract, by which they were first formed into a people, when they were brought out of Egypt. God made them a kingdom of priests to himself, not that he might be regaled with their sacrifices, as the devils, whom the heathen worshipped, which are represented as eating with pleasure the fat of their sacrifices and drinking the wine of their drink-offerings, Deut. xxxii. 38. No: Will God eat the flesh of bulls? Ps. l. 13. I spoke not to your fathers concerning burnt-offerings or sacrifices, not of them at first. The precepts of the moral law were given before the ceremonial institutions; and those came afterwards, as trials of their obedience and assistances to their repentance and faith. The Levitical law begins thus: If any man of you will bring an offering, he must do so and so (Lev. i. 2, ii. 1), as if it were intended rather to regulate sacrifice than to require it. But that which God commanded, which he bound them to by his supreme authority and which he insisted upon as the condition of the covenant, was, Obey my voice; see Exod. xv. 26, where this was the statute and the ordinance by which God proved them: Hearken diligently to the voice of the Lord thy God. The condition of their being God's peculiar people was this (Exod. xix. 5), If you will obey my voice indeed. "Make conscience of the duties of natural religion, observe positive institutions from a principle of obedience, and then I will be your God and you shall be my people," which is the greatest honour, happiness, and satisfaction, that any of the children of men are capable of. "Let your conversation be regular, and in every thing study to comply with the will and word of God; walk within the bounds that I have set you, and in all the ways that I have commanded you, and then you may assure yourselves that it shall be well with you." The demand here is very reasonable, that we should be directed by Infinite Wisdom to that which is fit, that he that made us should command us, and that he should give us law who gives us our being and all the supports of it; and the promise is very encouraging: Let God's will be your rule and his favour shall be your felicity.
II. He shows them that disobedience was the only thing for which he had a quarrel with them. He would not reprove them for their sacrifices, for the omission of them; they had been continually before him (Ps. l. 8); with them they hoped to bribe God, and purchase a license to go on in sin. That therefore which God had all along laid to their charge was breaking his commandments in the course of their conversation, while they observed them, in some instances, in the course of their devotion, v. 24, 25, &c. 1. They set up their own will in competition with the will of God: They hearkened not to God and to his law; they never heeded that; it was to them as if it had never been given or were of no force; they inclined not their ear to attend to it, much less their hearts to comply with it. But they would have their own way, would do as they chose, and not as they were bidden. Their own counsels were their guide, and not the dictates of divine wisdom; that shall be lawful and good with them which they think so, though the word of God says quite contrary. The imagination of their evil heart, the appetites and passions of it, shall be a law to them, and they will walk in the way of it, and in the sight of their eyes. 2. If they began well, yet they did not proceed, but soon flew off. They went backward, when they talked of making a captain, and returning to Egypt again, and would not go forward under God's conduct. They promised fair: All that the Lord shall say unto us we well do; and, if they would but have kept in that good mind, all would have been well; but, instead of going on in the way of duty, they drew back into the way of sin, and were worse than ever. 3. When God sent to them by word of mouth to put them in mind of the written word, which was the business of the prophets, it was all one; still they were disobedient. God had servants of his among them in every age, since they came out of Egypt unto this day, some or other to tell them of their faults and put them in mind of their duty, whom he rose up early to send (as before, v. 13), as men rise up early to call servants to their work; but they were as deaf to the prophets as they were to the law (v. 26): Yet they hearkened not, nor inclined their ear. This had been their way and manner all along; they were of the same stubborn refractory disposition with those that went before them; it had all along been the genius of the nation, and an evil genius it was, that continually haunted them till it ruined them at last. 4. Their practice and character were still the same. They are worse, and not better, than their fathers. (1.) Jeremiah can himself witness against them that they were disobedient, or he shall soon find it so (v. 27): "Thou shalt speak all these words to them, shalt particularly charge them with disobedience and obstinacy. But even that will not work upon them: They will not hearken to thee, nor heed thee. Thou shalt go, and call to them with all the plainness and earnestness imaginable, but they will not answer thee; they will either give thee no answer at all or not an obedient answer; they will not come at thy call." (2.) He must therefore own that they deserved the character of a disobedient people, that were ripe for destruction, and must go to them and tell them so to their faces (v. 28): "Say unto them, This is a nation that obeys not the voice of the Lord their God. They are notorious for their obstinacy; they sacrifice to the Lord as their God, but they will not be ruled by him as their God; they will not receive either the instruction of his word or the correction of his rod; they will not be reclaimed or reformed by either. Truth has perished among them; they cannot receive it; they will not submit to it nor be governed by it. They will not speak truth; there is no believing a word they say, for it is cut off from their mouth, and lying comes in the room of it. They are false both to God and man."
The Desolation of Judah. (b. c. 606.)
29 Cut off thine hair, O Jerusalem, and cast it away, and take up a lamentation on high places; for the Lord hath rejected and forsaken the generation of his wrath. 30 For the children of Judah have done evil in my sight, saith the Lord: they have set their abominations in the house which is called by my name, to pollute it. 31 And they have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded them not, neither came it into my heart. 32 Therefore, behold, the days come, saith the Lord, that it shall no more be called Tophet, nor the valley of the son of Hinnom, but the valley of slaughter: for they shall bury in Tophet, till there be no place. 33 And the carcases of this people shall be meat for the fowls of the heaven, and for the beasts of the earth; and none shall fray them away. 34 Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride: for the land shall be desolate.
Here is, I. A loud call to weeping and mourning. Jerusalem, that had been a joyous city, the joy of the whole earth, must now take up a lamentation on high places (v. 29), the high places where they had served their idols; there must they now bemoan their misery. In token both of sorrow and slavery, Jerusalem must now cut off her hair and cast it away; the word is peculiar to the hair of the Nazarites, which was the badge and token of their dedication to God, and it is called their crown. Jerusalem had been a city which was a Nazarite to God, but now must cut off her hair, must be profaned, degraded, and separated from God, as she had been separated to him. It is time for those that have lost their holiness to lay aside their joy.
II. Just cause given for this great lamentation.
1. The sin of Jerusalem appears here very heinous, nowhere worse, or more exceedingly sinful (v. 30): "The children of Judah" (God's profession people, that came forth out of the waters of Judah, Isa. xlviii. 1) "have done evil in my sight, under my eye, in my presence; they have affronted me to my face, which very much aggravates the affront:" or, "They have done that which they know to be evil in my sight, and in the highest degree offensive to me." Idolatry was the sin which was above all other sins evil in God's sight. Now here are two things charged upon them in their idolatry, which were very provoking: (1.) That they were very impudent in it towards God and set him at defiance: They have set their abominations (their abominable idols and the altars erected to them) in the house that is called by my name, in the very courts of the temple, to pollute it (Manasseh did so, 2 Kings xxi. 7, xxiii. 12), as if they thought God would connive at it, or cared not though he was ever so much displeased with it, or as if they would reconcile heaven and hell, God and Baal. The heart is the place which God has chosen to put his name there; if sin have the innermost and uppermost place there, we pollute the temple of the Lord, and therefore he resents nothing more than setting up idols in the heart, Ezek. xiv. 4. (2.) That they were very barbarous in it towards their own children, v. 31. They have particularly built the high places of Tophet, where the image of Moloch was set up, in the valley of the son of Hinnom, adjoining to Jerusalem; and there they burnt their sons and their daughters in the fire, burnt them alive, killed them, and killed them in the most cruel manner imaginable, to honour or appease those idols that were devils and not gods. This was surely the greatest instance that ever was of the power of Satan in the children of disobedience, and of the degeneracy and corruption of the human nature. One would willingly hope that there were not many instances of such a barbarous idolatry; but it is amazing that there should be any, that men could be so perfectly void of natural affection as to do a thing so inhuman as to burn little innocent children, and their own too, that they should be so perfectly void of natural religion as to think it lawful to do this, nay, to think it acceptable. Surely it was in a way of righteous judgment, because they had changed the glory of God into the similitude of a beast, that God gave them up to such vile affections that changed them into worse than beasts. God says of this that it was what he commanded them not, neither cam it into his heart, which is not meant of his not commanding them thus to worship Moloch (this he had expressly forbidden them), but he had never commanded that his worshippers should be at such an expense, nor put such a force upon their natural affection, in honouring him; it never came into his heart to have children offered to him, yet they had forsaken his service for the service of such gods as, by commanding this, showed themselves to be indeed enemies to mankind.
2. The destruction of Jerusalem appears here very terrible. That speaks misery enough in general (v. 29), The Lord hath rejected and forsaken the generation of his wrath. Sin makes those the generation of God's wrath that had ben the generation of his love. And God will reject and quite forsake those who have thus made themselves vessels of wrath fitted to destruction. He will disown them for his. "Verily, I say unto you, I know you not." And he will give them up to the terrors of their own guilt, and leave them in those hands. (1.) Death shall triumph over them, v. 32, 33. Sin reigns unto death; for that is the wages of it, the end of those things. Tophet, the valley adjoining to Jerusalem, shall be called the valley of slaughter, for there multitudes shall be slain, when, in their sallies out of the city and their attempts to escape, they fall into the hands of the besiegers. Or it shall be called the valley of slaughtered ones, because thither the corpses of those that are slain shall be brought to be buried, all other burying places being full; and there they shall bury until there be no more place to make a grave. This intimates the multitude of those that shall die by the sword, pestilence, and famine. Death shall ride on prosperously, with dreadful pomp and power, conquering and to conquer. The slain of the Lord shall be many. This valley of Tophet was a place where the citizens of Jerusalem walked to take the air; but it shall now be spoiled for that use, for it shall be so full of graves that there shall be no walking there, because of the danger of contracting a ceremonial pollution by the touch of a grave. There it was that they sacrificed some of their children, and dedicated others to Moloch, and there they should fall as victims to divine justice. Tophet had formerly been the burying place, or burning place, of the dead bodies of the besiegers, when the Assyrian army was routed by an angel; and for this it was ordained of old, Isa. xxx. 33. But they having forgotten this mercy, and made it the place of their sin, God will now turn it into a burying place for the besieged. In allusion to this valley, hell is in the New Testament called Gehenna—the valley of Hinnom, for there were buried both the invading Assyrians and the revolting Jews; so hell is a receptacle after death both for infidels and hypocrites, the open enemies of God's church and its treacherous friends; it is the congregation of the dead; it is prepared for the generation of God's wrath. But so great shall that slaughter be that even the spacious valley of Tophet shall not be able to contain the slain; and at length there shall not be enough left alive to bury the dead, so that the carcases of the people shall be meat for the birds and beasts of prey, that shall feed upon them like carrion, and none shall have the concern or courage to frighten them away, as Rizpah did from the dead bodies of Saul's sons, 2 Sam. xxviii. 26, Thy carcase shall be meat to the fowls and beasts, and no man shall drive them away. Thus do the law and the prophets agree, and the execution with both. The decent burying of the dead is a piece of humanity, in remembrance of what the dead body has been—the tabernacle of a reasonable soul. Nay, it is a piece of divinity, in expectation of what the dead body shall be at the resurrection. The want of it has sometimes been an instance of the rage of men against God's witnesses, Rev. xi. 9. Here it is threatened as an instance of the wrath of God against his enemies, and is an intimation that evil pursues sinners even after death. (2.) Joy shall depart from them (v. 34): Then will I cause to cease the voice of mirth. God had called by his prophets, and by less judgments, to weeping and mourning; but they walked contrary to him, and would hear of nothing but joy and gladness, Isa. xxii. 12, 13. And what came of it? Now God called to lamentation (v. 29), and he made his call effectual, leaving them neither cause nor heart for joy and gladness. Those that will not weep shall weep; those that will not by the grace of God be cured of their vain mirth shall by the justice of God be deprived of all mirth; for when God judges he will overcome. It is threatened here that there shall be nothing to rejoice in. There shall be none of the joy of weddings; no mirth, for there shall be no marriages. The comforts of life shall be abandoned, and all care to keep up mankind upon earth cast off; there shall be none of the voice of the bridegroom and the bride, no music, no nuptial songs. Nor shall there be any more of the joy of the harvest, for the land shall be desolate, uncultivated and unimproved. Both the cities of Judah and the streets of Jerusalem shall look thus melancholy; and when they thus look about them, and see no cause to rejoice, no marvel if they retire into themselves and find no heart to rejoice. Note, God can soon mar the mirth of the most jovial, and make it to cease, which is a reason why we should always rejoice with trembling, be merry and wise.
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Present Status and Prospect Trends of Probiotics in Shrimp Aquaculture
Karthik Ramachandran*
Aquaculture Division, Guybro Chemicals Pvt Ltd, Veera Desai Road, Andheri (West), Mumbai, Maharashtra, India
Karthik Ramachandran
MAquaculture Division, Guybro Chemicals Pvt Ltd
Corporate Office, Maruti Chamber, Fun Republic Lane
Veera Desai Road, Andheri (West),Mumbai, Maharashtra, India
Received date: 21.03.2017 Accepted date: 18.04.2017 Published date: 22.04.2017
Visit for more related articles at Journal of FisheriesSciences.com
The marine fisheries stocks have turn down worldwide and provided an impulsion for fast development in aquaculture. As a result between 1987 and 1997, global production of farm as fishes and shellfishes was just two fold only. Currently, seafood production is undergoing a dramatic transition with introduction of more cultivable species and new farming techniques. Aquaculture production accounts for over one quarter of all fish consumed by humans. In the history of man, fish and shellfish have contributed prominently as protienaceous food source. A part of human population obtains certain amino acids from the flesh of domesticated animals and also from fish. On an overall global scale, fish and fishery products make up about 16% of animal protein intake. The incidence mentioned in the Bible, reveal that the ancient sculptures of Egypt exhibit the art of fish culture and fish trade. Such an age old practice of this production has gained its momentum in India only very recently. Because of the urgent need for sea food for consumption and export, especially the species of shrimps have been cultured under various farming systems (Karthik et al., 2016 a & b).
Current Status of Aquaculture
Aquaculture has been the fastest growing food production sector in the world among other sectors over the past 30 years. However, in some cases the rapid growth of the aquaculture sector has outstripped planning and regulation. Environmental Impact and marketing have become unavoidably overriding issues in aquaculture development. Resource use conflicts have intensified because of the growing scarcity of resources. At the same time, demand for product quality and safety increased significantly. There are good prospects for continued development of aquaculture in the light of the available living and non-living resources and technical advancements. However, the sector may require new approaches if it is to realize its developmental potentials in the coming decades.
It is stressed that the basic changes required for increased production on a sustainable basis must be with minimal environmental perturbation. In this century the world fish catch grew from a very rough estimate of 4 million metric tons (mmt), in 1900 to nearly 100 million (FAO, 1995), by 1995, while the world's population increased from about 1.6 to nearly 6 billion. The total world fisheries production (including aquatic plants) was 126.8 million tons in 1998, of which 69% was contributed by captured fisheries and 31% by aquaculture. The contribution of marine environment is more in capture fisheries, providing 92% of the total catch; while an aquaculture in 1998, the share of marine, fresh and brackish water production was 52%, 46% and 2% respectively. There is little scope for increasing marine fish catch, due to competition between nations, over farming activities etc., while for enhancing aquaculture production, the scope is enormous. However, based on unit value, shrimps alone are more recognized for marine and coastal aquaculture and in the farming of shrimps and several problems are to be monitored and managed.
Management of Aquaculture Systems
The world commission on environment and development (WCED) has advocated aquaculture as one of the measures that would help to attain sustainable development. Sustainability in fish and shrimp productivity is an important criterion. The FAO (1997) has stated sustainable growth as "the management and protection of the natural resource base, and the orientation of the scientific and institutional change in such a way as to make sure that the achievement and sustained contentment of human needs for present and future generation. Concentrating more animals in a small space creates high oxygen demands and accumulation of waste products (mainly nitrates and phosphates), and increases the chances of disease prevalence and transmission. The aquaculture industry has made considerable achievements in areas in which environmental impacts have even negatively affected production in quantity as well as quality.
Evaluation of R & D in the Proposed Area
Fast development of shrimp culture has been accompanied by the occurrence of diseases induced both by natural and madeup environmental changes. The important pre-disposing factors leading to disease outbreaks in shrimp culture are adverse environment, high stocking density, nutritional deficiency, inadequate aeration, insufficient water exchange, heavy algal blooms, physical injury and presence of high numbers of dangerous pathogens (Alavandi et al., 1995; Guan et al., 2003 and Sanchez et al., 2008). The majority of current shrimp diseases can be categorized into two major groups: viral and bacterial. Viral diseases are the most devastating because they are often difficult to be detected and impossible to be treated in ponds (Brock et al., 1997).
Improving health of culture organisms and elimination of pathogens by improving aquatic environment is the best method to prevent and control disease, particularly in aquaculture. Thus, how to improve the ecological environment of aquaculture has become the focus of attention of international aquaculture. Previous studies have elucidated the importance of culture environment viz., the grown out ponds, elimination of disease causing pathogens and the introduction of healthy seeds in shrimp culture. Since all the three above mentioned components are inter connected, in the manifestation of diseases and loss of productivity the concept/ hypothesis that delinking of the above three links in aquaculture viz., environment vs. pathogens vs. culture organisms would be present approach to enhance productivity and prevention of loss in economy. In this context the introduction of probiotic species of bacterial species as a growth component of bioremediators in aquaculture seems to be a pertinent approach. Researchers also have demonstrated about the use of probiotic bacteria in aquaculture to improve the water quality and immune system by balancing bacterial flora in water and reducing pathogenic bacterial load (Watson et al.,, 2008).
The accumulation of antibiotics both in the environment and in shrimp tissues can be potentially risky to consumers and the environment. One of the potential alternatives is bacterial based approach especially probiotics. Nitrite is also toxic to crustaceans, although the mechanism is poorly understood. Physical, chemical and biological processes have been used to invalidate or eliminate the pollutant/toxicants from the aquatic environment. The physical process has limits to application but larger amount of water can be processed through it. Nitrification is a natural process, which occurs in pond ecosystem but during several occasions, this may not be reaching a higher order of magnitude. Application of nitrifying bacterial consortium to growth artificially and reduce toxicity of ammonia in aquatic system is used in this experiment as a tool for bioremediation. Nitrifying bacteria not only convert ammonia to nitrate but also reduce carbon dioxide to organic matter (carbohydrate), obviously these chemoautotrophic bacteria use energy released by the oxidation of ammonia to nitrate and reduce carbon dioxide to organic carbon. However the amount of organic matter synthesized by chemoautotrophic bacteria is very small in comparison to the quantum produced by photosynthesis (Karthik et al.,, 2014). These bacteria are added to aquaculture production systems in order to modify or manipulate the microbial communities in the water and sediment to reduce or eliminate selected pathogenic species of microorganisms, and generally, to improve growth and survival of the targeted cultured aquatic species. Additionally, according to the demonstrations of manufacturers and distributors of probiotics, the products improve water quality and lower the level of the organic sludge in the aquaculture facility.
Hence, there is an urgent need of solution through research on the culture, growth performance and disease management of shrimp culture. The term, probiotic, simply means "for life", originating from the Greek words "pro" and "bios". Metchnikoff's (1907) work at the beginning of the century is regarded as the first research conducted on probiotics (Fuller, 1992). He described them as microbes ingested with the aim of promoting good health". The most widely quoted definition was made by Fuller (1989). The use of these beneficial bacteria, to control pathogens through a variety of mechanisms, is mainly considered as an alternative to antibiotic treatment (Karthik et al.,, 2015 a, b & c). The use of probiotics in human and animal nutrition is well documented (Fuller, 1992) and recently, they are being applied in aquaculture (Gatesoupe, 1999; Gomez Gil et al.,, 2000; Verschuere et al.,, 2000a). Several studies on probiotics have been published during the last decade. In aquaculture, the use of probiotics confers many advantages, such as improved growth, feed efficiency, enhanced immune system response, as well as improved water quality. Although numerous reports have demonstrated the efficiency of probiotics, most of these studies were conducted and evaluated under laboratory conditions. Therefore, the application of mixture and /or consortium of beneficial microbes as probiotics under laboratory as well as field (pond) scale culture conditions has necessary to evaluate its use accurately
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Brock, J.A., Gose, R.B, Lightner, D.V., Hasson,K. (1997) Recent developments and an overview of Taura syndrome of farmed shrimp in the Americas. In: Flegel, T.W. and I.H. MacRae, (eds.). Diseases in Asian Aquaculture III Manila: Fish Health Section, Asian Fisheries Socpp: 275-284.
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Guan, Y., Yu, Z., Li, C. (2003)The effect of temperature on white spot syndrome infections in Marsupenaeusjaponicus. J Invertebrate Pathology83, 257-260.
Ramachandran, k., Elayaperumal, G., Mishra, S., Ramalingam, K., Vanitha, M.C.(2016a) Beneficial Microbes As Probiotics on Aquaculture to Bring Sustainability In Blue Revolution. International J Recent Scientific Res 7, 14606-14612.
Karthik, R. (2016b)Beneficial Microbes for the Sustainable Management of Shrimp Aquaculture. The Fishsite.com
Karthik, R., Pushpam, A.C., Chelvan, Y., Vanitha, M.C.(2015a) Efficacy of probiotic and nitrifier bacterial consortium for the enhancement of Litopenaeusvannamei aquaculture, International J Veterinary Sci and Res 2, 001-006.
Karthik, R., Pushpam, A.C., Vanitha, M.C., Yuvaraj, D.(2015b) Development of Marine Derived Probiotic Bacterial Consortium For The Sustainable Management of LitopenaeusVannamei Culture. International J Advanced Res in Engineering and Technol6, 62-75.
Karthik, R., Pushpam, A.C., Chelvan,Y., Vanitha, M.C.(2015c) Efficacy of CheatocerosCalcitrans, Enriched Artemia Salina, Bacillusstratosphericus (AMET1601), and Nitrifier Bacterial Consortium as Probiotics on LitopenaeusVannamei, J Fishscicom9, 41-48.
Karthik, R., JaffarHussain, A., Muthezhilan, R. (2014a) Effectiveness of Lactobacillus sp (AMET1506) as probiotic against Vibriosis in Penaeusmonodon and Litopenaeusvannamei shrimp aquaculture. Biosciences Biotechnology Research Asia 11, 297-305.
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Metchnikoff, E. (1907) Lactic acid as inhibiting intestinal putrefaction, in The Prolongation of Life, Optimistic Studiespp: 161-183.
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Don Campbell suggested I contact you with respect to the fact that I have decided to sell my boat,  Candy Cane. He mentioned that you manage a Public List which pertains to selling boats, just A30's I assume! If I am correct and if Canadian (Toronto) based boats can be included I would appreciate you advising me just what is involved to get on board so to speak.


text:
Jolanta Teresa Morońska, ps. "Jola", "Ryś" (ur. 10 listopada 1926 w Warszawie, zm. 16 września 1944 w Warszawie) – harcerka, strzelec Armii Krajowej.

Życiorys
Jolanta Teresa Morońska urodziła się 10 listopada 1926 w Warszawie, w rodzinie Jana i Antoniny z Kręciszewskich. Była młodszą siostrą Lilli Anny, także żołnierza AK. Była uczennicą Państwowego Gimnazjum i Liceum im. Klementyny z Tańskich Hoffmanowej i zastępową 2 Warszawskiej Żeńskiej Drużyny Harcerskiej.

W czasie okupacji niemieckiego była członkinią konspiracyjnej organizacji Szare Szeregi. W czasie powstania warszawskiego początkowo pełniła służbę w punkcie sanitarnym u Haberbuscha, a następnie w patrolu sanitarnym w IV plutonie por. "Groma" na Chmielnej 106. Poległa 16 września 1944 roku na ul. Złotej od pocisku artyleryjskiego. 5 kwietnia 1945 roku ekshumowana i pochowana na Cmentarzu Wojskowym na Powązkach (kwatera A25-4-9).

Przypisy

Bibliografia

 Słownik uczestniczek walki o niepodległość Polski 1939-1945. Poległe i zmarłe w okresie okupacji niemieckiej, Państwowy Instytut Wydawniczy, Warszawa 1988 (tu błędna data śmierci: 16 lutego 1944)
 Harcerki 1939-1945, wydanie II (pod redakcją Krystyny Wyczańskiej), Państwowe Wydawnictwa Naukowe, Warszawa 1983

Harcerze
Członkowie Szarych Szeregów
Kobiety – powstańcy warszawscy
Kobiety – żołnierze Armii Krajowej
Pochowani na Powązkach-Cmentarzu Wojskowym w Warszawie
Polegli w powstaniu warszawskim
Urodzeni w 1926
Zmarli w 1944

redpajama_set_name: RedPajamaWikipedia


If you're looking for a jump-start on how to make games with FlatRedBall and Glue, you've come to the right place. The following tutorials will walk you through how to make a game called "Beefball". Beefball is a fast-paced physics based game similar to air-hockey. What are you waiting for, let's get started!


text:
For Posterity's Sake
A Royal Canadian Navy Historical Project
They made the Ultimate Sacrifice
Patrick Joseph Walsh
Leading Cook (Seamen), V12471, RCNVR
Born: 11 Sep 1913, Calgary, Alberta
Died: 28 Jan 1943, Calgary, Alberta
WALSH, Patrick Joseph, L/Ck (S), V12471, RCNVR, died - 28 Jan 1943, HMCS PRINCE ROBERT - son of Lillian Walsh, of Calgary.
Leading Cook Walsh died of injuries received in an accidental fall at the Gateway Hotel, High River, Alberta. Leading Cook Walsh was on leave when he and his brother-in-law took a taxi to the Hotel shortly before the accident occurred and were drinking beer in the beer parlor. Walsh got up to go to the bathroom, left the room, and apparently mistook the basement door for the bathroom door. There was no light on in the basement and no sign on the door. As a result Walsh fell down the stairs and hit his head on the basement floor.
L/Ck Walsh is buried in the Burnsland Cemetery, Calgary, AB.
EDMONTON DIVISION RCNVR
HMCS PRINCE ROBERT - Drafted to Prince Robert 06 Oct 1941 as a Cook (S), RCNVR. Rate A/L/Ck (S) 01 Nov 1941
(1) Certificate of Service (2) Naval Training and Active Service record (3-4) Service Summary (5) Report of Death (6) Article on the death of L/Ck Walsh (7) Headstone of L/Ck Walsh
Second World War Casualty Index


Mutual funds* are a popular investment choice as they provide the opportunity to invest your money across a variety of countries, markets, sectors and securities, creating a diversified investment portfolio.
With so many options and possible combinations we are committed to gaining a complete understanding of your financial and investment needs and goals to develop your personal investment plan.
Mainstreet members have access to a comprehensive line-up of mutual fund product offerings including the most popular and best managed mutual funds in Canada; including Mackenzie, Fidelity, NEI Investments, and more.
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When you need help investing, or just want a second opinion, drop in to your local branch and request an appointment with one of our Credential Asset Management Investment Representatives. Get the good advice you've been looking for, right here at Mainstreet.
*Mutual funds are offered through Credential Asset Management Inc. Commissions, trailing commissions, management fees and expenses all may be associated with mutual fund investments. Please read the prospectus before investing. Unless otherwise stated, mutual fund securities and cash balances are not insured or guaranteed and are not covered by the Canada Deposit Insurance Corporation or by any other government deposit insurer that insures deposits in credit unions. Their values change frequently and past performance may not be repeated. Credential Asset Management Inc. and Northwest & Ethical Investments L.P. are all wholly owned subsidiaries of Aviso Wealth Inc.


The Department of Chemistry at Northwestern University (NU) has a single open position encompassing the roles of Director of Mass Spectrometry (50% effort) and Associate Director (50% effort) within the Integrated Molecular Structure Education and Research Center (IMSERC).
IMSERC maintains a suite of mass spectrometers, NMR spectrometers and X-Ray diffractometers needed to support research within the Department of Chemistry and, more generally, NU. IMSERC also provides support for targeted MS quantitation of drug and drug metabolites through the Clinical Pharmacology Core (http://imserc.northwestern.edu/cpc/). The mass spectrometry laboratory maintains a fleet of 11 instruments that include GC-MS, LC-MS and MALDI MS spectrometers.
As the Director of Mass Spectrometry, the successful candidate will manage a team of three staff. The team has responsibility for training walk-up users (typically synthetic chemists, engineers and biologists), fee-for-service HRMS analysis, and fee-for-service bioanalytical assay development, analysis, and study design. The successful candidate will also have educational responsibilities within the broad remit of mass spectrometry.
As the Associate Director of IMSERC, the successful candidate will be responsible for managing the day-to-day operations within the facility. In addition, this person will be responsible for assisting the Director in budget planning, instrumentation development, and the general strategic direction of IMSERC itself.
For more information on this opening, visit https://facilities.research.northwestern.edu/job-opportunities.
Applicants should have completed a Ph.D. in Chemistry, Biology, or a related field with an emphasis on MS technique development. Candidates with past lab management experience, a history of maintaining instrumentation without service contracts, or a history of assay development are strongly preferred.
Interested candidates should submit their CV, a cover letter that describes how their skill set meets the requirements of both roles, and contact information for 3 references to IMSERC-ofc@northwestern.edu. Applications will be accepted on a rolling basis until the position is filled.


Exotic forest plantations often cover large areas and, as such, may contribute female gametes, male gametes and/or zygotes to native stands. In seed plants, these three components of exotic gene flow have not been distinguished, though they will have different genetic and demographic consequences. For example, zygotic gene flow, in which exotic mothers are pollinated by exotic fathers, may result in heterozygote deficiency. In contrast, male (in which native mothers are pollinated by exotic fathers) and female gametic (in which exotic mothers are pollinated by native fathers) gene flow will generate heterozygote excesses.
Unger et al. (2014) present an approach in which uni- and biparentally inherited markers (a set of chloroplast and nuclear microsatellites) were used to estimate contemporary exotic gene flow into two relict pine stands, Pinus pinaster and P. sylvestris. The authors built upon the Estimation of Seed and Pollen Migration Rates model (ESPM) from Robledo-Arnuncio (2012) by combining the two types of markers to estimate the three types of gene flow.
The method [of decomposing the total gene flow rate into the zygotic and gametic components] should thus be useful for plant ecologist and ecosystem managers … In [their] two-population scenarios, these double-migration events translate into the arrival of seeds born to an external mother and a local father (i.e., female gametic gene flow only), while in systems with three or more populations to which the model could be generalized, they could also involve immigration of seeds born to two external parents from different populations (i.e., female and male gametic gene flow from different populations).
The results of this study represent the first steps to genetically monitoring exotic forest plantations and the genetic and demographic consequence on native stands. Future work in native and exotic stands is necessary in order to measure levels of inbreeding depression (particularly in native stands), genetic variation at ecologically relevant traits and fitness differences between native, exotic and putative hybrids.
This entry was posted in conservation, Molecular Ecology, the journal, population genetics, Uncategorized. Bookmark the permalink.


text:
Story Development and Editing
A Feast of Sorrows: Stories
Black-Winged Angels
Corpselight
Midnight and Moonshine
Morwood
Of Sorrow and Such
Sourdough and Other Stories
The Bitterwood Bible and Other Recountings
The Female Factory
The Girl With No Hands and Other Tales
The Heart is a Mirror for Sinners
The Tallow-Wife – Limited Edition from Fablecroft
Winter Children and Other Chilling Tales
← The Sourdough Posts: Dibblespin
On Short Fiction by Damien Angelica Walters →
The Sourdough Posts: The Navigator
I'm very fond of this story – I wrote it at Clarion South and after it had seven shades of brown kicked out of it during the crit session, Jack Dann, who was our pack leader for week five said "If I was looking for stories for an anthology right now, I would buy this story." Understandably, I am also very fond of Jack Dann.
The story began with the image of a man with wings, soaring up into the blue sky above a calm sea. In the final draft the perspective changed as I realised it was a recounted tale from someone else's point of view: that of the nameless narrator. She'd loved Windeyer, the Navigator, one of the last of his kind, winged men who kept ships on course due to their avian instincts. But the Navigators were essentially slaves, kept on ships, not employed on them. Windeyer, whose wings were taken from him, had found a way to get them back and there was nothing he wouldn't give in exchange.
The female narrator loves him, but she's also the daughter of the man who maimed Windeyer; she carries her guilt around tightly entwined with her love. Her father was a man called Balthazar Cotton, who appeared briefly in "Gallowberries" – and who also appears in my Tor.com novella, Of Sorrow and Such (due in October 2015) – and the sense I had of her was that her life had shrunk. Her parents were gone, her shipping empire had been whittled away gradually, and Windeyer no longer loved her as much as he loved his obsession with getting his wings back. And as things and people were subtracted from her life, nothing came to replace them, so the emptiness grew.
An important thing for me with this tale is the ending: I wanted to leave a sense of unknowing, of a continuation of the story after the last full stop. To leave the reader forever caught between was she saved or wasn't she? Coz I'm cruel like that.
Windeyer perches atop the mast, face to the wind, eyes (all pupils) unblinking. His shoulders twitch as if the stumps of his wings itch and ache. Some days, when he's aloft like this, I think I can see the sun shine through him, his bones a dark frame beneath his skin. Perhaps I imagine it. He should have been able to fly; they should have left him that.
Not many ships have Navigators such as he anymore; his kind began dying out twenty years ago. Pining, avian-human diseases, masters who got sick of having to retrieve runaways and, in frustration, transected them with a crossbow bolt. It was, I think, a kind of mass suicide, a tribal loss of the will to live. With their wings taken, with no freedom, what was the point?
He moves and I tense. In a fluid movement he dives from the mast, from the very top, into the sea. I watch, fearful that he won't come up, will founder like his father. That he will drink in the sea instead of the air and chose to sleep on the sandy bottom. At last, he surfaces.
I do not chide him. His cruelties are few and this is the worst of them: to endanger himself in front of me. Some days he won't talk. I feel, more and more, this distance between us, his lack of wings and mine.
'How much longer?' I ask as he hauls himself over the ship's rails. I'm relieved to see he doesn't consult the map. It's drawn on human skin and I do not wish to think on how he came by it. He reaches out and runs his fingers down my face, leaving salt and water there, writing my tears for me.
'Another day, another night. Afraid?'
I shake my head.
'It's not too late,' he says. 'We can still turn back. You can marry your way out of poverty.'
'Or I can sell you. That would clear all debts.'
It hangs between us, bitter fruit. I turn away and fix my eyes on the endless horizon. The wheel under my hand is sweet.
Windeyer was sired on a human whore by my father's navigator, Desidero. The woman
(c) Manchester City Galleries; Supplied by The Public Catalogue Foundation
had waited for a year until the North Star returned to port and then presented the surprised sire with a babe in arms, whose metre-wide wing-span took one's breath away. She demanded money in exchange for her son. Desidero begged my father to buy the boy.
Desidero was wild, his wings clipped late, but he found some bond with my father and stayed. Behaved abominably but stayed. It must have been something more than a shared interest in whoring that kept them together, must have been a kind of friendship, for in spite of his wildness, Desidero never tried to run. He loved the ship and he loved my father. Perhaps it would have been better for him to flee for he died in a storm when his son was five.
I was born six years after Windeyer. Mother was a fine lady of good family who'd married my merchant father and expired with the shock of giving birth to me. Balthazar Cotton didn't entrust me to a governess as a proper father should: I was carried around in a small woven cocoon, hung on the nearest mast when he needed both hands free, always carefully shielded from the sun. My father, born in a landlocked city, discovered late in life that he loved the sea; I was born to it. So much time did I spend at sea that solid land always felt foreign to me. The inland air I breathed when Father took me on visits to his birthplace of Briarton, was free of salt and soak; it tasted wrong.
Windeyer was given guardianship of me – to teach him responsibility my father said – and he looked after me as well as a brother might. In those early years his wings had not been taken and he would sweep me up and we would fly above the ocean as the ship floated beneath us. This was his gift to me: to know what it was like to soar on the thermal currents, to see things the way the gods do, to feel unbounded by earth and dirt and gravity.
And I took that from him.
The night air is clean, salty. I breathe it deep and hold it in my lungs as long as I can; as if every breath counts. We are anchored outside the reef surrounding the island of the Sirens. I would not risk the passage in darkness, so Windeyer has been forced to wait. He sulks in the bow, his back to me. I think I see the shadow his wings once cast.
'I have a way out,' he said not so many weeks ago. This is the only ship left in the fleet I inherited from my father: a small sloop, just barely manageable by the two of us. The others have been variously lost: storms and sea monsters; one commandeered by the Royal Navy and subsequently destroyed by pirates; and one lost in a regrettable card game for which I blame Windeyer entirely.
There is still the house, the white and iron mansion perched on the gentle hill above the port-city of Breakwater. But it is mostly emptied of furniture, all but our bed and cooking utensils for those brief times when we are at home and not scouring the sea for some kind of commerce, stopping short of piracy as much as possible. Transporting as many small cargos and paying passengers as we can to keep body and soul together. I have had to let the crew go, one by one, to ships where they are guaranteed pay.
I could, as Windeyer taunts, marry: there are several suitors, all rich and fat and well-connected. They would keep me in a sugar-spun web of boredom, leave me to learn to embroider and raise round little children, the boys replicas of their father, and the girls tiny versions of a caged mother going slowly mad.
'Sirens' bones,' he said to me and might well have been a siren himself (he carries their blood, though diluted by years and generations). 'Remember mine? Think of what pure Sirens' bones will fetch.'
When my father ordered Windeyer clipped, he had the great black wings nailed to the main mast of the North Star. They stayed there until at last the feathers and flesh fell away and left glorious bright bones that clattered to the deck and proceeded to sing. Father had them bundled up and sold as soon as we made port. With the proceeds he bought another ship.
'Why would the Sirens give up their bones to us, Windeyer?' I asked.
'We only need one set – we don't even need a full set. We don't need to ask. The bones will be lying about.'
'How do you know?
'They build wooden towers for their dead. They leave the bodies to rot. The towers fall and the bones litter the island. I read it in Murcianus.'
'No one is allowed on the island.'
'Pilgrims are. Navigators are. My kind are welcome.' His eyes darkened and I couldn't quite divine if he was bitter or pleased.
And I agreed, at last, even though I knew he had told me truth with a lie rolled up tightly inside.
This entry was posted in fairy tales, News and tagged fairy tales, jack dann, sourdough and other stories, the navigator. Bookmark the permalink.
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Hat of red velvet and bronze/green gold gauze. Hat is styled as a turban, the crown of red velvet with various folds and puffs. Around the sides of the crown are braided bands of the same velvet and of a bronze/green gold gauze, giving the edge of the hat the appearance of being a turban wound in two different fabrics. Original lining missing(?), revealing the inner lining of loosely woven white fabric stitched to hold the folds and bands of cloth. No designer's, maker's, or retailer's labels in the item. Item may be of either British or American manufacture.
Small girl's homemade hat with wire frame. Yellow dotted Swiss cotton crown. White organdy brim and hatband. Edges embroidered with narrow lace ruffle underneath.
Woman's suit consisting of three pieces, a coat, blouse, and skirt. Coat and skirt are made of navy blue wool. The coat has a center front opening, and long sleeves which end just above wrist. The skirt is slightly below mid-calf length. The blouse is made of rust-colored chiffon with rounded neck, and is decorated with beading and embroidery.


This page documents the compatibility of the SCSI2SD V6 board.
These systems have been tested or reported to work with the V6 card.
Sega Katana Dev.Box Set 5.24 (HKT-0120) – Official development Kit for Sega Dreamcast.


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→Convention over confusion
Convention over confusion
One of the most celebrated phrases that has emerged from Ruby on Rails is "convention over configuration." The basic idea is that software can traditionally be used in many different ways, and that we can customize it using configuration files. Over the years, configuration files for many types of software have become huge; installing software might be easy, but configuring it can be difficult. Moreover, given the option, everyone will configure software differently. This means that when you join a new project, you need to learn that project's specific configuration and quirks.
"Convention over configuration" is the idea that we can make everyone's lives easier if we agree to restrict our freedom. Ruby on Rails does this by telling you precisely what your directories will be named, and where they will be located. Rails tells you what to call your database tables, your class names, and even your filenames. The Ruby language, while generally quite open and flexible, also enforces certain conventions: Class and module names must begin with capital letters, for example.
It can take some time for developers to accept these conventions. Indeed, I was one of them: When I first started to work with Rails, I was somewhat offended to be told precisely what my database column names would be, especially when those names contradicted advice that I had heard and adopted years ago. (The advice was to prefix every column in a database table with the name of the table, which would make it more easily readable in joins. Thus the primary key of the "People" table would be person_id, followed by person_first_name, person_last_name, and so forth.) Over time, I have grown not only to use these Rails conventions, but to enjoy working with them; it turns out that people can changes pretty easily, at least when it comes to these arbitrary decisions.
The real benefit of such conventions has nothing to do with my own work. Rather, it reduces the need for communication among people working on the same project. If everyone does it the same way, then there are fewer things to negotiate, and we can all concentrate on the real problems, rather than the ones which are relatively arbitrary.
Back in college, I was the editor of the student newspaper. We, like many newspapers, used the AP Stylebook to determine the style that we would use. The AP Stylebook was our bible; whatever it said, we did. Of course, we also had our own local style, to cover things that AP didn't, such as building names and numbers (e.g., we could refer to "Building 54″). In some cases, I personally disagreed with the AP Stylebook, especially when it came to the "Oxford comma." But by keeping that rule, we were able to download articles from the Washington Post and LA Times, and stick them into our newspaper with minimal editing. Again, I prefer the serial comma, and use it in my personal writing. By adhering to a standard, I was able to ensure consistency in our writing, and reduce the workload of the (already hard-working) newspaper staff.
Twice in the last few weeks, I've been reminded of the benefits of convention over configuration — both times, when developers on projects I inherited decided to flout the rules. Their decisions weren't wrong, but they were so wildly different from the conventions of Rails that they caused trouble, delays, and bugs.
The first case had to do with the Rails "asset pipeline," a part of Rails which handles static assets such as JavaScript and CSS files. The idea is that you create a file called application.js, and that file then tells Rails about all of the JavaScript files used by your application. Before deploying a new version of your application, Rails combines all of these files into one big file, thus improving site performance (by reducing the number of files to download) and improving caching. The asset pipeline is a great idea, and it even works well — but in many cases, getting it to work correctly can be difficult and painful, particularly if you're new to Rails.
So you can imagine my surprise when I looked for the application.js file, and didn't find it. That was bad enough, but the asset pipeline mechanism, as well as the deployment scripts I was developing, got rather confused by the absence of application.js. When I confronted the original developer about this, he told me that actually, he liked to call it something else entirely, reflecting the name of the application and client. Why? He didn't really have a technical reason; it was all for reasons of aesthetics. The fact is that the rest of the Rails ecosystem expected application.js, though, so his decision meant that the rest of the software needed to be configured in a special, different way.
As a way of justifying his decision, the other developer told me, "Conventions shouldn't be a boundary when developing." No, just the opposite — the idea is that conventions are there to limit you, to tell you to work in a way that everyone else works, so that things will be smoother. In much of the world, we drive on the right side of the road. This is utterly random; as numerous countries (e.g., England) have proven, you can drive on the other side of the road just fine — but only so long as everyone is doing it. The moment everyone decides on their own conventions, big problems can occur.
When Biblical Hebrew wants to describe anarchy, it uses the phrase, "People did whatever was right in their own eyes."
Something similar occurred with another project where I inherited code from someone else: One of my favorite things about Ruby on Rails is the fact that it runs the application in an "environment." The three standard environments are development (which is optimized for developer speed, not for execution speed), production (which is optimized for execution speed), and test (which is meant for testing). The environments aren't meant to change the application logic, but rather the way in which the application behaves. For example, I recently changed the way in which e-mail is sent to users of my dissertation software, the Modeling Commons. When I send the e-mail in the "production" environment, the e-mail is actually sent — but when I do so within the "development" environment, the e-mail is opened in a browser, so that I can examine it. This is standard and expected behavior; all Rails applications have development, production, and test environments — and some even havea "staging" environment, in which we prepare things.
My client's software, which I inherited from someone else, decided to do something a bit different: The code was meant to be used on several different sites, each with slightly different logic. The developer decided to use Rails environments in order to distinguish between the logical functions. Thus, if you run the application under the "xyz" environment, you'll get one logical path, and if you run the application under the "abc" environment, you'll get another logical path.
It's hard to describe the number of surprises and problems that this seemingly small decision has created: It means that we can't really test the application using the normal Rails tools, because nothing will work correctly in the "test" environment. It means that the Phusion Passenger server that we installed to run the application needs an additional, special configuration parameter (not normally needed in production) to find the right database, and execute with the correct algorithms. It means that when you're trying to trace through the logic of the application, you need to check the environment.
Basically, all of the things that you can assume about most Rails applications aren't true in this one.
Now, the point of me writing this isn't to say that I'm brilliant and that other developers are stupid — although it is true that Reuven's First Law of Consulting states that a new consultant on a project must call his predecessor a moron. Rather, it's to point to the fact that conventions are there for a reason, and that if you insist on ignoring them, you'll be increasing the learning curve that other developers will need to work on your application. Now, if you have oodles of time and money, that's just fine — but as a general rule, a developer's time is a software company's greatest expense, and anything you can do to increase productivity, and decrease the need for explanations and communication, is worthwhile.
By the way, this is the whole reason why one of the Python mantras is, "There's only one way to do it" — a direct contrast with the Ruby and Perl mantra, "There's more than one way to do it." Having a single, common way to do things makes everyone's code more similar readable, and easier to understand. It doesn't stop you from doing brilliant and interesting things, but does ask that you demonstrate your brilliance within the context of established practice.
Of course, this doesn't mean that conventions are written in stone, or that they are unchangeable. But if and when you ignore them, it should be for good reason. Even if you're right, think about whether you're so right that it's worth having multiple people learn your way of doing things, instead of the way that they're used to doing them.
What do you think? Have you see these sorts of issues in your work? Let me know!
Freelancers Show #300 — live!
A very sad day — the end of Linux Journal
Announcing: Trainer Weekly, practical advice for technical trainers


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